Table Of ContentThe Theology of Marriage
The
Y
Theology
Marriage
of
Personalism,
Doctrine, and
Canon Law
;
Cormac Burke
Foreword by Janet Smith
The Catholic University
of America Press
Washington, DC
Copyright © 2015
The Catholic University of America Press
All rights reserved
The paper used in this publication meets the minimum require-
ments of American National Standards for Information Science—
Permanence of Paper for Printed Library Materials,
ANSI Z39.48-1984.
∞
Library of Congress Cataloging-in-Publication Data
Burke, Cormac, 1927–
The theology of marriage : personalism, doctrine, and canon law /
Cormac Burke ; foreword by Janet Smith.
pages cm
Includes bibliographical references and index.
ISBN 978-0-8132-2685-9 (pbk. : alk. paper)
1. Marriage—Religious aspects—Catholic Church. 2. Catholic
Church—Doctrines. 3. Marriage (Canon law) I. Title.
BX2250.B8655 2015
234'.165—dc23 2014039453
Contents
Foreword by Dr. Janet Smith vii
Acknowledgments xix
Introduction xxi
Abbreviations xxvii
1. Marriage: Sacramentality and Faith 1
2. Marriage: Sacrament and Sanctity 30
3. The Ends of Marriage: A Personalist or an
Institutional Understanding? 50
4. A Further Look at the “Good of the Spouses”
as an End of Marriage 71
5. Church Law and the Rights of Persons 103
6. The “Good” and the “Bad” in Marriage
according to St. Augustine 125
7. The Inseparability of the Unitive and Procreative
Aspects of the Conjugal Act 164
8. An R.I.P. for the Remedium Concupiscentiae 181
Bibliography 243
Index 251
Foreword
Dr. Janet Smith
I suspect most Catholics tend to think of canon law as the by-
laws of the church or just some necessary in-house rules. Among
those who know where to find canon law, some occasionally
dip into it to solve some dispute, as if they could go to a canon
and brandish it about. For some years now I have been carpool-
ing with a canon lawyer and have come to realize that amateurs
should tread cautiously in attempting to interpret canon law. I
have also learned that canon law has a range and importance that
can hardly be overestimated. Even those who know a great deal
about the faith have little idea how intertwined canon law is with
theological concepts, how canon law must be interpreted in light
of theological principles, and how theology must be interpreted
in light of canon law. In this book we see canon lawyer and theo-
logian Monsignor Cormac Burke utilize his extensive knowledge
of canon law and of theology along with his experience working
with married couples to expand our understanding of the sacra-
ment of marriage. Readers will appreciate how Monsignor Burke
clearly identifies various misunderstandings of whatever subject
he raises before he addresses that subject. Readers will hopefully
find themselves among those who hold some of those false under-
standings and will also be thrilled to learn what the church really
teaches about these matters.
The content of the first chapter of this volume will likely sur-
prise most readers. It is a tightly argued defense of the position
vii
viii Foreword
that the marriages of all who have been baptized are sacramental
marriages whether or not their faith is active, as long as the parties
intend to enter into the natural state of marriage. I learned a great
deal from the chapter but more perhaps about the powers of the
graces of baptism than about the sacrament of marriage (though
I certainly learned much about the latter). Burke is very emphat-
ic about the power of baptism to change everything about one’s
life and to open one to the graces that come with a sacramental
marriage even if those contracting the marriage have little or no
understanding of the sacrament. I found that argument to be won-
derfully consoling—baptism is a powerful gift, and God does not
want to let those who have been baptized fail to receive the sacra-
mental graces he has planned for his children.
Burke also makes it perfectly clear that marriage is a sacra-
ment that the spouses bring about through the exchange of vows:
the priest only witnesses the sacrament and does not cause it. Most
readers will be surprised at the minimal elements necessary for a
theologically valid marriage as well as the kind of variables that
juridical elements introduce. This chapter sets the stage for the
rest of the book in a rather peculiar but quite fascinating way, for
Burke shows that the juridical elements are bound to the natural
elements and thus should not be perceived as confining but as lib-
erating. Burke is convinced of the inherent attractiveness of the
bona, the “goods” of natural marriage—procreation, permanence,
and exclusivity. These are not negative elements of marriage, but
rather the very goods that attract people to marriage. The sacra-
mentality of Christian marriages makes these elements means of
salvation as well as of worldly happiness.
Monsignor Burke urges Catholics to be more conscious of
the graces conferred on them through the sacraments. He advises
that we routinely call them to mind and think of them as a source
for renewed and increased grace in our lives. Burke works out his
Foreword ix
ideas by wrestling with various theories that have been proposed
regarding the nature of the sacrament of marriage. Few readers are
likely to be familiar with the theories but will learn a great deal by
following Burke as he establishes his views, such as the position
that the marriage bond is a constant source of graces for the spous-
es. He believes that there has been a disproportionate emphasis
on the sign value of the sacrament of marriage and a deficiency in
theological reflection about the sanctifying effect that marriage
has on the spouses, and begins to remedy that deficiency with an
extended reflection on the fifth chapter of Ephesians. Burke rec-
ommends that pastors place greater emphasis on the availability of
graces for assisting spouses in meeting the demands of their state
in life. Many will find particularly useful his identification of the
specific graces that marriage makes available to spouses in their at-
tempts to live for the sake of the other and of the ways in which
marriage can effect the sexual healing that our culture needs.
In chapter 3, Monsignor Burke revisits the vexing question
of the hierarchy of goods within marriage. Refreshingly, he notes
that the personalist goods of marriage, love and self-donation were
not the invention of the Second Vatican Council but were promi-
nent some thirty years earlier in Casti Connubii. He also shows
how a personalist understanding of marriage has been incorpo-
rated into the 1983 Code. Canon law introduces the “good of the
spouses” as an end of marriage. Predictably there is a great deal of
controversy about the precise meaning of the phrase. Burke works
to explain what the term means but more importantly to show that
procreation and the good of the spouses are personalist as well as
institutional ends of marriage. Remarkably, he demonstrates this
claim by an analysis of the two creation accounts in Genesis, an
analysis supplemented with a powerful explanation of why procre-
ation is to be considered a personalist good. Ultimately he makes a
very strong case for the wisdom of abandoning talk of a hierarchy
